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戰國秦漢幾種《老子》注養生思想的遞變:從全身保身、精神境界、技術化導向到宗教教訓的發展
Author 羅因 (著)=Law, Yan (au.)
Source 東吳中文學報=Soochow Journal of Chinese Studies
Volumen.19
Date2010.05
Pages25 - 54
Publisher東吳大學中文系
Publisher Url http://www.scu.edu.tw/chinese/
Location臺北市, 臺灣 [Taipei shih, Taiwan]
Content type期刊論文=Journal Article
Language中文=Chinese
Note作者現任國立臺灣大學中國文學系專任副教授。
Keyword養生=Keep in good health; 解老=Explanation of Laozi; 喻老=Analogy of Laozi; 老子指歸=Principles of Laozi; 老子河上公注=Laozi's Heshanggong annotation; 老子想爾注=Annotation of Laozi Xianger
Abstract韓非〈解老〉、〈喻老〉,嚴遵《老子指歸》,《老子河上公注》和《老子想爾注》是今存戰國秦漢四本《老子》注。本文分別從道論、身體的定位與養生之道三方面,討論了這四本《老子》注的養生思想。在道論上,韓非以理釋道,亦兼採以氣釋道的傳統。《指歸》、《河上公注》和《想爾注》均大量吸收氣化宇宙論來充實《老子》「道」論的詮釋,其中《想爾注》更把「道」神格化,視老子其人為道成肉身。在身體定位上,韓非把「身」安置在政治社會架構之中,因此,他所說的養生,其實是透過養氣來達到智慧明達,從而遠禍保身。《指歸》、《河上公注》和《想爾注》都把身體放置在自然宇宙的氣化過程之中,因此,這三本《注》所說的養生,都是講究人在自然宇宙中的養生益壽。在養生論上,《指歸》特別重視「神明」的清靜無為,而少講養氣之方。《河上公注》除了強調「神明」的虛靜之外,更講究節滋味、清五臟以及用氣之方。《想爾注》最大的特色是以「道誡」作為道徒的生活規範,認為必須去除心中的惡念,積集善功,節制男女欲望,才能與精氣相通,長生久壽。在討論了戰國秦漢四本《老子》注的養生思想之後,可以發現:愈後期的作品,養生思想愈來愈有從生命境界往神秘化、技術化導向的發展。
ISSN10100733 (P); 10271163 (E)
Hits820
Created date2014.09.22
Modified date2019.07.19



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